THE HARMONY OF VIRTUE

170 The Harmony of VirtueAtiNdto vzRit .Uirteja" sÞadyÞNtir=' idxXc -AtiNdto bõcy| ccar è[eZ#TvimC^n( vli.Öevtanam( --ihTva su%' mnsXc ip[yai, ten x¹" kmR,a è[WZ#)map -sTy' /m| palyÞp[mÒo ûûûû -- 1asmin vidhau vartamÀne yathÀvaduccÀvacÀ matayo brÀhmaÍÀnÀmkarmaÍÀ''huÕ siddhimeke paratra hitvÀ karma vidyayÀ siddhimekenabhuÜjÀno bhakØyabhojyasya tÐpyedvidvÀnapÈha vihitaÌ brÀhmaÍÀnÀmyÀ vai vidyÀÕ sÀdhayantÈha karma tÀsÀÌ phalaÌ vidyate netarÀsÀmtatreha vai dÐØÒaphalaÌ tu karma pÈtvodakaÌ ÙÀmyati tÐØÍayÀ''rtaÕso'yaÌ vidhirvihitaÕ karmaÍaiva saÌvartate saÜjaya tatra karmatatra yo'nyat karmaÍaÕ sÀdhu manyenmoghaÌ tasyÀlapitaÌ durbalasyakarmaÍÀ'mÈ bhÀnti devÀÕ paratra karmaÍaiva plavate mÀtariÙvÀahorÀtre vidadhat karmaÍaiva atandrito nityamudeti sÓryaÕmÀsÀrdhamÀsÀnatha nakØatrayogÀnatandritaÙcandramÀÙcÀbhyupaitiatandrito dahate jÀtavedÀÕ samidhyamÀnaÕ karma kurvan prajÀbhyaÕatandritÀ bhÀramimaÌ mahÀntaÌ bibharti devÈ pÐthivÈ balenaatandritÀÕ ÙÈghramapo vahanti santarpayantyaÕ sarvabhÓtÀni nadyaÕatandrito varØati bhÓritejÀÕ sannÀdayannantarikØaÌ diÙaÙcaatandrito brahmacaryaÌ cacÀra ÙreØÒhatvamicchan valabhiddevatÀnÀmhitvÀ sukhaÌ manasaÙca priyÀÍi tena ÙakraÕ karmaÍÀ ÙraiØÒhyamÀpasatyaÌ dharmaÌ pÀlayannapramatto…The drift of Vyasa's ethical speculation has always a definite and recognisabletendency; there is a basis of customary morality and there is ahigher ethic of the soul which abolishes in its crowning phase the terms ofvirtue and sin, because to the pure all things are pure through an augustand selfless disinterestedness. This ethic takes its rise naturally from thecrowning height of the Vedantic philosophy, where the soul becomes consciousof its identity with God who, whether acting or actionless, is1The Mahabharata, Udyogaparva, 29.“With regard to the matter at present under discussion the opinions of the Brahmanas differ.One school say that it is by work that we obtain salvation and again another school say that it isby putting aside work, and through knowledge, that we attain to salvation. It has been so laid down bythe superior beings that a man, even knowing all the properties of food, will not be satisfied withouteating.That knowledge alone bears fruit, which does work, not others. In this world the result of actionadmits of ocular proof; one oppressed by thirst is satisfied by drinking water.Therefore it has been ordained by the creator that through work results, O Sanjaya, work. Thereforethe opinion that anything other than work is good, is nothing but the uttering of a fool and of aweak man.Elsewhere (i.e., in the other world) the gods are resplendent through work, the wind blows throughwork. Causing day and night, through work, the sleepless sun rises every day.The sleepless moon, too, goes through half months and months and certain peculiar positions ofthe moon (through work) and the sleepless fire enkindled (by work) burns, doing good to the creaturesof the Earth.The goddess Earth, sleepless, carries this great load through her strength and the sleepless riverscarry their waters with speed, satisfying the desire of all beings.The sleepless one of mighty strength (Indra) showers rain, resounding every corner and the cardinalpoints; and desiring kingship among the gods he practised the austerities of a Brahmacharya life,being sleepless.Giving up pleasure and the satisfaction of his desires, the position of a chief was obtained byShakra by means of work. He strictly observed truth, virtue.”The Mahabharata (English Translation) Edited by Sri Manmatha Nath Dutt.